Mark 12:35–40 Explained: Why David Calls the Messiah Lord and Jesus’ Warning Against Religious Hypocrisy
Jesus has faced incessant conflict, honor and shame battles throughout this last week. Now he comes back with a challenge of his own, asking a question of the scribes that will shame them if they cannot answer. How can the Messiah be the son of David and his Lord? It was understood that the prophecy of David was about the Messiah, and they also understood that the son is never greater than the father. So then how is this possible? Ending with shame on the scribes, Jesus then escalates the confrontation. He further disputes them for devouring widow’s houses and says that they will receive a greater judgement. In doing this Jesus shows that he understands the heart of the law, mercy on those whom are downtrodden and oppressed.
Discussion:
“And as Jesus taught in the temple, he said, “How can the scribes say that the Christ is the son of David? David himself, in the Holy Spirit, declared, “ ‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet.” ’ David himself calls him Lord. So how is he his son?” And the great throng heard him gladly.”
Mark 12:35–37 (ESV)
Jesus’ challenge to the Scribes here is quite confusing, as a scribe has just paid him a compliment. It seems then that we are missing some facit of this exchange, some part of the conversation. Why else would Mark 12:34 end a compliment by saying that no one else dared to challenge Jesus (Evans 2001, 270–272)? It makes no sense unless there is a detail that is missing. Scholars have made an attempt to reason out what may have been the challenge, and have given the following suggestions (Evans 2001, 270–272):
Does Jesus teach that the Messiah is the son of David.
A question designed to get Jesus to identify himself as the Son of David, the King of Israel.
Previously Jesus was greeted as the “son of David” by those who sought healings from him, a trait that beckons back to Solomon. The children had cried out “Blessed is the coming kingdom of our father David” (Mark 11:10), and he had entered into the city as a king. All this points to a kind of Davidic claim, which was probably noticed by the scribes and could have been addressed here, intending to trap him yet again (Evans 2001, 270–272). Jesus seems then to counter this challenge with a challenge of his own, a question that puzzled even the scholastic elite of his time; “how can the son of David be his Lord?”
What Lord?
We often say that the Scripture is divinely inspired revelation, but do we sit down and think about what that means. Today, when we interpret scripture, we use exegesis to attempt to understand the text and find what it is saying. However, by definition, an exegesis is not revelation, it is an informed study of the text. The writers of the New Testament were not relying on exegesis to interpret Scripture, instead, they relied on revelation. Because the Holy Spirit was working through them to influence their writings (inspiration) they were able to write with revelation, providing divine insight into Scriptures. This allowed them to use the Old Testament in ways that we normally cannot. In this verse we see an example of this. The context of Psalm 110:1 is most likely a Davidic king being elevated to co-regency with God (Marcus 2009, 846). However, by later times this Psalm was thought of as a prophetic testimony of the Messiah being an agent of God’s reign (Marcus 2009, 846). Jesus used this to make a point, and as Yahweh he can do so!
We can also see that Jesus’ use of Scripture was not viewed as incorrect or fallacious, since his opponents didn’t immediately object to his statement. Instead, they were shown to accept the premise while at once failing to find a suitable answer to the question!
Sit at my right hand
It was a common scene in the ancient Near East for a king to sit at the right hand of a god (deClaissé-Walford 2014, 835). This was to symbolize a public appointment of an heir that validated his reign (Hilber, “Psalm CX in the Light of Assyrian Prophecies,” 353–66). In other words, the king reigned as the heir of that god, who was the sovereign of the city. Jesus used this verse to bring a challenge to the scribes, how can the Messiah, the one they believed this verse referred to, be the Lord of David (the one they believed wrote the Psalm) if he is his “son.” It is likely that the original context was the elevation of David as a type of heir of Yahweh, bringing legitimacy to his reign. However, by this time the understanding of this verse was what we have said. This left Jewish scribes with a conundrum, how can the “son” be greater than his “father?” The answer is that Jesus is greater than David because he is not just his “son,” but he is also the Son of Yahweh; he is both man and God.
It is also important to point out that the prophecy of David may have been originally understood in a different context than what was later believed, but the context spoken of by Jesus would be the valid one, as it was spoken by Yahweh in the flesh and by the inspiration of the Holy Spirit. Thus, we do not need to question the words of Jesus, but merely accept them as truth.
Jesus would later allude to this again, while standing before the High Priest, where he connected not only this verse but also Daniel 7:13-14 (Matthew 26:64–65) and the Great Priest would understand what he was claiming, not only divine authority, but to be divine (Evans 2001, 273).
Till I put your enemies under your feet
What strikes me here is that Jesus is speaking to his enemies. They have come to challenge and trap him, and Jesus stands there telling them that he, the Messiah, will eventually be exalted to a place of high honor where even his opponents will be under his feet. This is imagery of a conquering king that immediately reminds us of Joshua and his chiefs when they conquered the land of Canaan (Joshua 10:24–26). To be under someone’s feet is not only to be shamed and conquered, but it is a place of judgement and death! Thus, Jesus is saying that his enemies will be put to shame and will face judgement. This is very striking, since he is about to suffer a most shameful death. This statement of his must be seen as a kind of ironic opposite of the crucifixion then. Whereas he will be shamed and die, in the end, his enemies will find themselves shamed before him and suffer death. Now they will work to murder him, but like Haman of old, they will find their own lives are forfeit in the end (Esther 7:7–10). Jesus then turns this challenge into a warning about the Scribes.
“And in his teaching he said, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces and have the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.”
Mark 12:38–40 (ESV)
Beware of the scribes
The scribes were men who were given much honor in the Jewish society. When they passed by a man would rise in respect, referring to them as either Master, Father, or Rabbi (Lane 1974, 439–440). They were given the highest places of honor at a feast, even above the father of those who threw the feast! Meanwhile, in the Synagogues they had the seats of honor with their backs to the Torah, facing the people (Lane 1974, 439–440). In other words, they were treated much like pastors or priests today are treated by some churches.
Yet this respect and honor did not come with righteousness. Indeed, Jesus saw their actions as hypocritical as they devoured widow’s houses.
Who devour widows’ houses
The scribes were experts in the law of God, the Torah, and thus it is surprising that they were breaking the Torah in such a wicked way. For the Lord had warned his people not to oppress the widow or the orphan.
“You shall not pervert the justice due to the sojourner or to the fatherless, or take a widow’s garment in pledge, but you shall remember that you were a slave in Egypt and the LORD your God redeemed you from there; therefore I command you to do this.”
Deuteronomy 24:17–18 (ESV)
They were further warned that if they did oppress the widow that God would come in judgment and make their wives widows!
“You shall not mistreat any widow or fatherless child. If you do mistreat them, and they cry out to me, I will surely hear their cry, and my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children fatherless.”
Exodus 22:22–24 (ESV)
Thus, knowing the law, it is surprising that they would choose to break it in such a way. It is not clear exactly what Jesus was referring to when he said that they were devouring widow’s houses (Stein 2008, 575). However, the statement cannot be positive, and the offense must have been obvious enough not to need explanation. Jesus made it clear, that just as the Torah had promised, judgement would come to them, and it would be severe.
The greater condemnation
The scribes had elevated their status, or at least accepted elevated status, and thus, they had been given much. Yet in this they failed to keep the second greatest commandment, to love their neighbor (Evans 2001, 279). Thus, since they had been given much, they would be required to produce much.
“Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.”
Luke 12:48b (ESV)
Failing to produce this love they would find judgement. They had been elevated, they would now be humbled. In the world of men they were brought up, but in the Kingdom of God they would be made low.
“Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”
Matthew 23:12 (ESV)
Life Application and Questions to Consider:
How does this apply to us today? Jesus was not just challenging the Scribes here; the call of Christ was for all to repent and walk in humility. Reject the honor of men and find the honor of God. Instead of pursuing greatness in this world, seek to find greatness in the world to come. The scribes then become a lesson, a warning. Do not seek to be great, do not seek to be known, but instead, seek his kingdom and find him! If you find honor in this life accept it, but do not make that your goal or your desire. Instead, seek to honor the Lord.
Furthermore, there is a warning to us, to also love our neighbor. Yes, we must be careful to protect the widow and the orphan and not harm them. But more than this, we must also seek to love our neighbor. The command is the second greatest commandment for a reason, it is the heart of God and what he desires of us. As we get closer to him we must seek to walk in love towards him and others.
Connections
Matthew 22:41–46
Luke 20:41–47
Outline
Jesus challenges the Scribes with a question, how can the Messiah be the son of David and his Lord.
He then warns the people about the scribes, for they teach the law but they are guilty of breaking the torah commands in the way they treat the widows.
He then explains that the scribes who do this will have a greater judgment placed on them.
FAQ for the article
What does Mark 12:35–40 mean?
Mark 12:35–40 records Jesus challenging the scribes by asking how the Messiah can be both the Son of David and David’s Lord. He then condemns religious leaders who seek honor while exploiting the vulnerable, teaching that true greatness comes through humility, faithful obedience, and love for others.
Why does Jesus ask how the Messiah can be David’s son and David’s Lord?
Jesus uses Psalm 110:1 to reveal that the Messiah is more than a human descendant of David. While the Messiah fulfills the Davidic covenant, He also possesses divine authority, making Him both David’s descendant according to the flesh and David’s Lord.
What is Psalm 110:1 about?
Psalm 110:1 declares, “The Lord said to my Lord, ‘Sit at my right hand until I make your enemies your footstool.’” In the New Testament, Jesus applies this passage to Himself, demonstrating His divine identity, exaltation, and ultimate reign as the Messiah.
Why is Psalm 110 the most quoted Psalm in the New Testament?
Psalm 110 is repeatedly cited because it powerfully connects Jesus’ kingship, priesthood, resurrection, ascension, and future judgment. The apostles understood it as one of the clearest Old Testament prophecies pointing to Christ.
What does “sit at my right hand” mean?
In the ancient Near East, sitting at the king’s right hand symbolized authority, honor, and participation in the ruler’s reign. Jesus’ exaltation to God’s right hand demonstrates His divine authority and His role as the reigning King and Messiah.
What does “until I make your enemies your footstool” mean?
This imagery represents complete victory over God’s enemies. It signifies Christ’s final triumph, the defeat of evil, and the certainty of God’s coming judgment.
Why didn’t the scribes answer Jesus’ question?
Jesus’ question exposed a theological problem they could not solve. If David called the Messiah “Lord,” then the Messiah had to be greater than David, challenging their limited understanding of the Messiah’s identity.
Was Jesus claiming to be God in Mark 12?
Yes. While Jesus does not explicitly state, “I am God,” He applies Psalm 110 to Himself in a way that reveals His divine authority and unique relationship with the Father. This claim becomes even clearer during His trial before the high priest.
What does Jesus mean by “Beware of the scribes”?
Jesus warns against religious leaders who pursue status, public recognition, and outward displays of spirituality while neglecting justice, humility, and compassion. He condemns hypocrisy rather than faithful religious leadership.
What does “devour widows’ houses” mean?
Although the exact practice is uncertain, Jesus accuses the scribes of exploiting vulnerable widows for personal gain. Their actions directly violated God’s repeated commands to protect widows, orphans, and the oppressed.
Why does God care so much about widows and orphans?
Throughout Scripture, God consistently defends those who are vulnerable and unable to protect themselves. Caring for widows and orphans reflects God’s own character and demonstrates genuine obedience to His commands.
What is the “greater condemnation” Jesus mentions?
Those entrusted with greater knowledge and authority are held to a higher standard. Because the scribes possessed extensive knowledge of God’s Law but failed to practice justice and love, they faced more severe judgment.
How does this passage relate to the Greatest Commandment?
Immediately after teaching that loving God and loving one’s neighbor are the greatest commandments, Jesus exposes leaders who failed to love their neighbors. Their treatment of widows demonstrated that outward religion without love is empty.
What does this passage teach about humility?
Jesus contrasts the scribes’ pursuit of honor with God’s kingdom values. True greatness is found not in recognition, titles, or prestige but in humble obedience and faithful service to God and others.
What can Christians learn from Mark 12:35–40 today?
Believers are called to recognize Jesus as both Lord and Messiah, reject religious hypocrisy, care for the vulnerable, pursue humility instead of recognition, and faithfully love God and their neighbors.
References-
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 270–272.
Ibid
Ibid
Joel Marcus, Mark 8–16: A New Translation with Introduction and Commentary, vol. 27A, Anchor Yale Bible (New Haven; London: Yale University Press, 2009), 846.
“The Lord said to my lord, etc. Gk eipen kyrios tō̧ kyriō̧ mou, etc. This is a citation of Ps 110:1 [109:1 LXX] that more or less corresponds to the LXX, with the substitution of “under” for “as a footstool,” on which see the next NOTE. In the original context, “my lord” is the ruling Davidic monarch, who is symbolically exalted to co-regency with God on the day of his coronation. In postbiblical Judaism, however, this and the other enthronement psalms were interpreted as prophecies of the establishment of God’s reign through his Messiah or other eschatological agents (see Dan 7:13–14; 11QMelchizedek 2; Midr. Psalms 110.4; cf. Marcus, Way, 132–37).”
Ibid.
Nancy deClaissé-Walford, “Book Five of the Psalter: Psalms 107–150,” in The Book of Psalms, ed. E. J. Young, R. K. Harrison, and Robert L. Hubbard Jr., The New International Commentary on the Old Testament (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2014), 835.
Hilber, John W. “Psalm CX in the Light of Assyrian Prophecies.” Vetus Testamentum 53, no. 3 (2003): 353–66. http://www.jstor.org/stable/1519342.
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 273.
William L. Lane, The Gospel of Mark, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1974), 439–440.
Ibid.
Robert H. Stein, Mark, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2008), 575.
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 279.
